wise--that is, skilful. His skill is shown in his laying a foundation. The unskilful builder lays none ([Lu 6:49]). Christ is the foundation ([1Co 3:11]).
another--who ever comes after me. He does not name Apollos; for he speaks generally of all successors, whoever they be. His warning, "Let every man (every teacher) take heed how," &c., refers to other successors rather than Apollos, who doubtless did not, as they, build wood, hay, &c., on the foundation (compare [1Co 4:15]). "I have done my part, let them who follow me see (so the Greek for 'take heed') to theirs" [Bengel].
how--with what material [Alford]. How far wisely, and in builder-like style ([1Pe 4:11]).
buildeth thereupon--Here the building or superstructure raised on Christ the "foundation," laid by Paul ([1Co 2:2]) is not, as in [Ep 2:20], 21, the Christian Church made up of believers, the "lively stones" ([1Pe 2:5]), but the doctrinal and practical teaching which the teachers who succeeded Paul, superadded to his first teaching; not that they taught what was false, but their teaching was subtle and speculative reasoning, rather than solid and simple truth.
11. ([Is 28:16]; [Ac 4:12]; [Ep 2:20]).
For--my warning ("take heed," &c. [1Co 3:10]) is as to the superstructure ("buildeth thereupon"), not as to the foundation: "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though the latter also is included; Jesus, God-Saviour; Christ, Messiah or Anointed.
can--A man can not lay any other, since the only one recognized by God has been already laid.
12. Now--rather, "But." The image is that of a building on a solid foundation, and partly composed of durable and precious, partly of perishable, materials. The "gold, silver, precious stones," which all can withstand fire ([Re 21:18], ), are teachings that will stand the fiery test of judgment; "wood, hay, stubble," are those which cannot stand it; not positive heresy, for that would destroy the foundation, but teaching mixed up with human philosophy and Judaism, curious rather than useful. Besides the teachings, the superstructure represents also the persons cemented to the Church by them, the reality of whose conversion, through the teachers' instrumentality, will be tested at the last day. Where there is the least grain of real gold of faith, it shall never be lost ([1Pe 1:7]; compare [1Co 4:12]). On the other hand, the lightest straw feeds the fire [Bengel] ([Mt 5:19]).
13. Every man's work--each teacher's superstructure on the foundation.
the day--of the Lord ([1Co 1:8]; [He 10:25]; [1Th 5:4]). The article is emphatic, "The day," that is, the great day of days, the long expected day.
declare it--old English for "make it clear" ([1Co 4:4]).
it shall be revealed by fire--it, that is, "every man's work." Rather, "He," the Lord, whose day it is ([2Th 1:7], ). Translate literally, "is being revealed (the present in the Greek implies the certainty and nearness of the event, [Re 22:10], ) in fire" (Mal 3:3; 4:1). The fire (probably figurative here, as the gold, hay, &c.) is not purgatory (as Rome teaches, that is, purificatory and punitive), but probatory, not restricted to those dying in "venial sin"; the supposed intermediate class between those entering heaven at once, and those dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike ([2Co 5:10]; compare [Mr 9:49]). This fire is not till the last day, the supposed fire of purgatory begins at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory. "It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine" [Whately].
14. abide--abide the testing fire ([Mt 3:11], ).
which he hath built thereupon--which he built on the foundation.
reward--wages, as a builder, that is, teacher. His converts built on Christ the foundation, through his faithful teaching, shall be his "crown of rejoicing" ([2Co 1:14]; [Php 2:16]; [1Th 2:19]).
15. If ... be burnt--if any teacher's work consist of such materials as the fire will destroy [Alford].
suffer loss--that is, forfeit the special "reward"; not that he shall lose salvation (which is altogether a free gift, not a "reward" or wages), for he remains still on the foundation ([1Co 3:12]; 2Jo 6).
saved; yet so as by fire--rather, "so as through fire" ([Zec 3:2]; [Am 4:11]; Jude 23). "Saved, yet not without fire" ([Ro 2:27]) [Bengel]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [Alford]; as the shipwrecked merchant, though he has lost his merchandise, is saved, though having to pass through the waves [Bengel]; Mal 3:1, [2; 4:1], give the key to explain the imagery. The "Lord suddenly coming to His temple" in flaming "fire," all the parts of the building which will not stand that fire will be consumed; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration [Alford]. Again, a distinction is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (compare [Php 3:15]).
16. Know ye not--It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God."
ye--all Christians form together one vast temple. The expression is not, "ye are temples," but "ye are the temple" collectively, and "lively stones" ([1Pe 2:5]) individually.
God ... Spirit--God's indwelling, and that of the Holy Spirit, are one; therefore the Holy Spirit is God. No literal "temple" is recognized by the New Testament in the Christian Church. The only one is the spiritual temple, the whole body of believing worshippers in which the Holy Spirit dwells ([1Co 6:19]; [Joh 4:23], ). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, rather than of prayer. Prayers in the temple were silent and individual ([Lu 1:10]; 18:10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The temple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assembly) was the place for assembling men. God now too has His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on the "spiritual house." Believers are all spiritual priests in it. Jesus Christ, our High Priest, has the only literal priesthood (Mal 1:11; [Mt 18:20]; [1Pe 2:5]) [Vitringa].
17. If any ... defile ... destroy--rather as the Greek verb is the same in both cases, "destroy ... destroy." God repays in kind by a righteous retaliation. The destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple ([Le 16:2]; [Da 5:2], [3, 30]), so eternal death is the penalty of marring the spiritual temple--the Church. The destroyers here ([1Co 3:16], ), are distinct from the unwise or unskilful builders ([1Co 3:12], ); the latter held fast the "foundation" ([1Co 3:11]), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See on [1Co 3:10]), [Estius and Neander]. I think Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God" ([Ex 19:6]; [1Pe 2:9]; [Re 1:6]). As the Aaronic priests were doomed to die if they violated the old temple ([Ex 28:43]), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally ([He 12:14]; , ).
holy--inviolable ([Ha 2:20]).
which temple ye are--rather, "the which (that is, holy) are ye" [Alford], and, therefore, want of holiness on the part of any of you (or, as Estius, "to tamper with the foundation in teaching you") is a violation of the temple, which cannot be let to pass with impunity. Grotius supports English Version.
18. seemeth--that is, is, and is regarded by himself and others.
wise in this world--wise in mere worldly wisdom ([1Co 1:20]).
let him become a fool--by receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [Alford]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [Estius].
19. with God--in the judgment of God.
it is written--in [Job 5:13]. The formula of quoting Scripture used here, establishes the canonicity of Job.
He taketh ... wise in ... own craftiness--proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh ... the whole of the sentence not being quoted, but only the part which suited Paul's purpose.
20. Quotation from [Psa 94:11]. There it is of men; here it is "of the wise." Paul by inspiration states the class of men whose "thoughts" (or rather, "reasonings," as suits the Greek and the sense of the context) the Spirit designated in the Psalm, "vanity," namely, the "proud" ([Psa 94:2]) and worldly-wise, whom God in [Psa 94:8] calls "fools," though they "boast themselves" of their wisdom in pushing their interests ([Psa 94:4]).
21. let no man glory in men--resuming the subject from [1Co 3:4]; compare [1Co 1:12], , where the true object of glorying is stated: "He that glorieth, let him glory in THE Lord." Also [1Co 4:6], "That no one of you be puffed up for one against another."
For all things--not only all men. For you to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belong to Christ, and therefore to you, by your union with Him; He makes them and all things work together for your good ([Ro 8:28]). Ye are not for the sake of them, but they for the sake of you ([2Co 4:5], ). They belong to you, not you to them.
22. Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first ([1Co 1:12]). He omits after "Cephas" or Christ (to whom exclusively some at Corinth, [1Co 1:12], professed to belong); but, instead, substitutes "ye are Christ's" ([1Co 3:23]).
world ... life ... death ... things present ... things to come--Not only shall they not "separate you from the love of God in Christ" ([Ro 8:38], ), but they "all are yours," that is, are for you ([Ro 8:28]), and belong to you, as they belong to Christ your Head ([He 1:2]).
things present--"things actually present" [Alford].
23. ye are Christ's--not Paul's, or Apollos,' or Cephas' ([1Co 11:3]; [Mt 23:8-10]). "Neither be ye called masters; for one is your Master, even Christ" ([Ro 14:8]). Not merely a particular section of you, but ye all are Christ's ([1Co 1:12]).
Christ is God's--([1Co 11:3]). God is the ultimate end of all, even of Christ, His co-equal Son ([1Co 15:28]; [Php 2:6-11]).
Chapter 4
[1Co 4:1-21]. True View of Ministers: The Judgment Is Not to Be Forestalled; Meanwhile the Apostles' Low State Contrasts with the Corinthians' Party Pride, Not That Paul Would Shame Them, but as a Father Warn Them; for Which End He Sent Timothy, and Will Soon Come Himself.
1. account ... us--Paul and Apollos.
ministers of Christ--not heads of the Church in whom ye are severally to glory ([1Co 1:12]); the headship belongs to Christ alone; we are but His servants ministering to you ([1Co 1:13]; , ).
stewards--([Lu 12:42]; [1Pe 4:10]). Not the depositories of grace, but dispensers of it ("rightly dividing" or dispensing it), so far as God gives us it, to others. The chazan, or "overseer," in the synagogue answered to the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor ([Ac 6:1-7]) and subsequently preached in subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks from too close contact with God; hence he willingly puts a priesthood between, and would serve God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to "preach" (literally, "proclaim as a herald," [Mt 10:27]) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far as his hearers are disposed to receive them. Josephus says that the Jewish religion made known to all the people the mysteries of their religion, while the pagans concealed from all but the "initiated" few, the mysteries of theirs.
2. Moreover--The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards ([1Co 4:2]), and God's way ([1Co 4:3]). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians for their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness ([1Sa 3:20], Margin; [He 3:5]); as indeed is required in earthly stewards, but with this difference ([1Co 4:3]), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord.
3. it is a very small thing--literally, "it amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing.